I. Invite participants to tell us what they know about Moses and Yethro (Jethro) > an aside: as I think about this interfaith study I am curious how an “anglicizing” of names may (or may not) inform manner in which we engage with narratives that are in multiple sacred texts (10 minutes)
II. Read Exodus 18 (5 minutes)
III. Ask participants what they heard that was not included in their initial sharing (10 minutes)
IV. Elaborate upon the text, share insights from commentaries, and engage with each other about major themes (15 minutes)
V. Audience engagement (20 minutes)
1) Jethro heard of what was happening with Moses and God in Egypt.
2) Jethro brought Tzippora and Moses's sons to where Moses was
3) Moses ran to greet his father-in-law
4) Jethro observed Moses's leadership style, advised him how to do it better, and Moses adjusted accordingly
(1) Jethro priest of Midian, Moses’ father-in-law, heard all that God had done for Moses and for Israel His people, how the LORD had brought Israel out from Egypt. (2) So Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after she had been sent home, (3) and her two sons—of whom one was named Gershom, that is to say, “I have been a stranger in a foreign land”; (4) and the other was named Eliezer, meaning, “The God of my father was my help, and He delivered me from the sword of Pharaoh.” (5) Jethro, Moses’ father-in-law, brought Moses’ sons and wife to him in the wilderness, where he was encamped at the mountain of God. (6) He sent word to Moses, “I, your father-in-law Jethro, am coming to you, with your wife and her two sons.”
(7) Moses went out to meet his father-in-law; he bowed low and kissed him; each asked after the other’s welfare, and they went into the tent. (8) Moses then recounted to his father-in-law everything that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardships that had befallen them on the way, and how the LORD had delivered them. (9) And Jethro rejoiced over all the kindness that the LORD had shown Israel when He delivered them from the Egyptians. (10) “Blessed be the LORD,” Jethro said, “who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. (11) Now I know that the LORD is greater than all gods, yes, by the result of their very schemes against [the people].” (12) And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law.
(13) Next day, Moses sat as magistrate among the people, while the people stood about Moses from morning until evening. (14) But when Moses’ father-in-law saw how much he had to do for the people, he said, “What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?” (15) Moses replied to his father-in-law, “It is because the people come to me to inquire of God. (16) When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God.” (17) But Moses’ father-in-law said to him, “The thing you are doing is not right; (18) you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone. (19) Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, (20) and enjoin upon them the laws and the teachings, and make known to them the way they are to go and the practices they are to follow. (21) You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, (22) and let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves. Make it easier for yourself by letting them share the burden with you. (23) If you do this—and God so commands you—you will be able to bear up; and all these people too will go home unwearied.”
(24) Moses heeded his father-in-law and did just as he had said. (25) Moses chose capable men out of all Israel, and appointed them heads over the people—chiefs of thousands, hundreds, fifties, and tens; (26) and they judged the people at all times: the difficult matters they would bring to Moses, and all the minor matters they would decide themselves. (27) Then Moses bade his father-in-law farewell, and he went his way to his own land.
Shirley Kaufman
Something went wrong
when he told her to pack
and went on listening
to voices she couldn't hear.
It wasn't her job,
this blood on her fingers,
this cut flesh, red love-bites
in the sand.
The desert widens between them
like an endless argument.
His mouth is too soft
for God's omnivorous rage,
fish will die, the river
stink and lice and flies
and boils and the rest.
Slice of the covenant: blood
on the doors.
He's off to his mountain.
She'll lose
what she saves,
fall out of the future
thankless, nothing to lean on
but her own arms,
holding the small face
unfathered anyway, crying
between her hands.
Drorah O'Donnell Setel on:
Women and Leadership
One way in which the women of Exodus provide unauthorized leadership is through acts of intervention. ... Decisive actions on the part of Pharaoh's daughter (2.5-6), the woman identified as Moses' sister (2.7), and Zipporah (4.25) are crucial to Moses' survival. ... Exodus contains several indications that Israelite women originally may have had a religious status form which they were later barred. The lineage, actions, and title ("prophet") attributed to Miriam, as well as Zipporah's connections to a priestly household (2.16) and an apparently sacrificial act (4.25), point to a cultic status that was forgotten or repressed in the compilation of the text as it has been handed down.
Zipporah (2.16-22; 4.21-26)
A Midianite of priestly lineage, Zipporah becomes Moses' wife during his flight into the wilderness (2.21). As the wife of the great prophet, leader, and in some traditions priest of Israel, it would not be surprising for such origins to be attributed to hear. There are several indications, however, that Zipporah herself may have been endowed with priestly status. Most suggestive is the passage relaying the events that take place during the journey that Zipporah and Moses make back to Egypt with their son (4.24-26).
The language of this "bridegroom of blood" episode is highly ambiguous and difficult to interpret. It begins by relating how "on the way, at a place where they spent the night, Yahweh met him and tried to kill him" (4.24). Is the deity trying to kill Moses or his son? Why? How does the specific action Zipporah takes, circumcising her son, print disaster? What is the significance of touching the foreskin to Moses' "feet," a common biblical euphemism for genitals? Is there any connection between this act and the sprinkling of blood in the anointing of the priesthood, as described in Ex. 29:20?
Although the specific meaning of Zipporah's action may remain a mystery, the elements of which it is composed clearly suggest ritual sacrificial significance. If that is so, this text is unique not only within a biblical framework but within the context of the ancient Near East as a whole, where there is no other evidence that women performed acts of blood sacrifice.
Some background information on Moses and Jethro
2.5b-22
But Moses fled from Pharaoh. He settled in the land of MIdian, and sat down by a well. The priest of Midian had seven daughters. They came to draw water, and filled the troughs to water their father's flock. But some shepherds came and drove them away. Moses got up and came to their defense and watered their flock. When they returned to their father Reuel, he said, "How is it that you have come back so soon today?" They said, "An Egyptian helped us against the shepherds; he even drew water for us and watered the flock." He said to his daughters, "Where is he? Why did you leave the man? Invite him to break bread." Moses agreed to stay with the man, and he gave Mose his daughter Zipporah in marriage. She bore a son, and he named him Gershom; for he said, "I have been an alien residing in a foreign land." > If Reuel and Jethro are the same person, what is the significance of these two names and what event prompted a change in name? (ADS)
3.1a
Moses was keeping the flock of his father-in-law Jethro, the priest of MIdian; ...
4.18-20
Moses went back to his father-in-law Jethro and said to him, "Please let me go back to my kindred in Egypt and see whether they are sill living." And Jethro said to Moses, "Go in peace." The Lord said to Moses in MIdian, "Go back to Egypt; for all those who were seeking your life are dead." So Moses took his wife and his sons, put them on a donkey, and went back to the land of Egypt; and Moses carried the staff of God in his hand.
Ancient Christian Commentary on Scripture: Old Testament III edited by Joseph T. Lienhard, S.J. in collaboration with Ronnie J. Rombs
Overview: Moses could take the good advice even of a pagan, his father-in-law, since all truth comes from God (Augustine). Moses needed to devote himself to spiritual matters (Gregory the Great). The Septuagint attests that Moses appointed teachers of reading and writing for God's people (Augustine). Moses was a deeply humble man (Chrysostom).
18.19 Listen to My Counsel
Moses listened to Jethro. Augustine: God spoke to Moses, did he not? Yet Moses very prudently and humbly yielded tot he advice of his father-in-law, foreigner though he was, with regard to governing and directing such a mighty nation. For he realized that from whatever intellect right counsel proceeded, it should be attributed not to him who conceived it but to the One who is the Truth, the immutable God.
18.21 Choose Able Men
Moses freed to learn spiritual matters. Gregory the Great: Moses, who speaks with God, is judged by the reproof of Jethro, a man of alien race, on the groomed that he devotes himself by his ill-advised labor to the earthly affairs of the people. At the same time counsel is given him to appoint others in his place for the reconciling of quarrels, so that he himself may be more free to learn the secrets of spiritual matters for teaching the people.
Moses Appointed Teachers. Augustine: Moses in fact took care to appoint teachers of reading and writing for God's people before they had any written record of God's law. The Septuagint Scripture calls these instructors grammatoeisagogoi, which is Greek for "bringers-in-of-letters," because they brought them, in a sense, into their students' minds or perhaps introduced their students to them.
18:24 Moses Heeds Jethro
The Humility of Moses. Chrysostom: For nothing was ever more humble than he, who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies, and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person. As a son-in-law he was humbler than his father-in-law; Moses took advice from him and was not indignant. Nor did he say, "What is this? After such and so great achievement, have you come to us with your counsel?"
Terrence E. Fretheim, Exodus: Interpretation: A Bible Commentary for Teaching and Preaching
Exodus 18.1-12 Faith and Family
Exodus 18, a unified story, witnesses to the two central aspects of what it means to be the people of God: faith and law. Verses 1-12 focus on the declaration and confession of what God has done for Israel. Verses 13-27 center on community structures that give shape tot he life of faith.
First of all, verses 1-12. In contrast tot he Amalekites, the Midianites give Israel a warm welcome. The family relationship is no doubt a factor (see 2.15-22; 4.18-26), but it is deeper than that. The narrator's emphasis on this relationship is shown by the repeated reference to Jethro as Moses' father-in-law (thirteen times; priest only once). The detail relating to Zipporah and Moses' two sons reinforces the interest in family. In particular, the attention given to the sons' names demonstrates an interest in family religious continuity. But there are now changes. This change is highlighted by the repeated reference to God's delivering Israel from Egypt (five times in vv. 1-12), virtually a refrain. To link these repetitions: the concern is the integration of Moses' family into Israel's new identity as the exodus community of faith. The basis elements of this integration are:
1. Jethro hears what God has done for Israel (v. 1). His hearing is an extension of the hearing reported in 15:14, only now the reception is possible. The bearer of the news is not known, but what God had done was of such magnitude that the word had spread like wildfire, from oasis to oasis, until it reached Moses' family.
2. Having heard the news, Jethro with Moses' family visits the newly delivered community. Expressing concern for each other's welfare, they begin to reestablish family ties (it is not known when or why Moses' family had been separated). Moses' wife and children now drop into the background, being represented by Jethro.
3. They go into the tent (sanctuary). This seemingly innocuous reference is important because of what happens in verse 12, apparently the same place. It may well be a reference to a traveling sanctuary (see 16:34; 33:7-11).
4. Moses declares the good news to Jethro concerning all that God has done on behalf of Israel -- with no reference to his own considerable role. The word "declare" (sapar) was used in 9:16 to refer to the basic divine purposes in these events. This is the first reported instance of the carrying out of that purpose. It is to be noted that the hardships are also shared, not simply the blessings.
5. Jethro rejoices over all the good that God has brought to Israel, including the deliverance from the Egyptians. HIs use of much of Moses' own language testifies to the basic way in which the faith is transmitted from generation to generation (see Deut. 26:5-11; Josh. 24:2-13).
6. Jethro gives public thanks (= blesses) to God for the deliverance that has been wrought. This response to God's activity echoes other texts (e.g., I Kings 8:56-61; Ps. 135; I Chron. 29:10-13).
7. Jethro publicly confesses that Yahweh is God of gods and Lord of lords. He now "knows" (an important word in Exodus) that Yahweh is incomparable. Whatever faith Jethro may have had before, there is now a new content to his confession in view of God's creation of a new people.
8. Jethro presents an offering to God and in the portable sanctuary ("before God") worships with he leaders of Israel (Moses is assumed to be present in the sanctuary from v. 7).
Jethro is the subject of all of this activity except for the crucial element of witness on Moses' part in verse 8. Jethro hears, visits the community of faith, rejoices, gives thanks, confesses, presents an offering, and worships. All of this activity is permeated with specific language regarding God's deliverance of Israel. Such activities give the appearance of the steps one might take to b integrated into the community of faith, and the conversion of Jethro is often claimed. Yet care must be used not to claim too much. Jethro's statement in verse 11 that he now knows that Yahweh is greater than other gods implies that Yahweh was not unknown to him. But the exodus events have now changed whatever status Yahweh may have had in his community. Jethro identifies himself with Moses' understanding rather than the other way around. So, at the least, Jethro recognizes that this community, now constituted as an exodus community, is a new reality in the world, and he wishes to be associated with it.
The testimony of Moses to Jethro regarding all that God had done for Israel is central in the movement of this narrative. It issues in all of Jethro's subsequent words and actions. The verb sapar ("declare") is certainly intended to recall its use in 9:16. Moses is the first of God's witnesses to another individual and another people. His witness serves to establish the exodus faith for the first time in a non-Israelite community. There is thus also an ancillary concern here for how an outsider becomes identified with this community. What Moses has done, Israel and all of God's people are also called unto to do (see Ps. 96:3-4, 10; 113:3; 57:9; 18:49; see 40:9-10; 67:4). Indeed, what Moses has done will be repeated "throughout all the earth" (9:16) in the years to come.
At the heart of all of this activity is the good news of what God has done. Thus, just before the law is given to Israel, the basic confessional identity of the community of faith is made clear. It is the gospel of God's deliverance which prompts Jethro's various responses. Issues of law and good order are immediately of concern to the community in the following verses, but those matters are considered from within the context of an already existing community of faith in which God's redemptive acts are central.
Exodus 18:13-27 Redemption and Good Order
Jethro has observed that Moses, in his capacity of deciding cases brought before him, is trying to do everything all by himself (see Judg.4:4-5; II Sam. 15:1-6). Moses is not very good at delegating! Besides, people are having to stand in line all day long just to get an audience with him. He is not only wearing himself out, the people's patience is wearing thin as well. His own well-being as well as the good order of the community is threatened. Jethro is absolutely right: in this matter having to do with the order of things, what Moses is doing "is not good." One hears an echo of the divine ordering of creation in Genesis 1 in this statement. The ordering of human affairs is integrally related to the cosmic order. The principles at work in the latter, the wisdom that God has built into the very structure of things, are important for the ordering of human life. Given the fact that issues of justice were central in God's deliverance from Egypt, this represents a concern that justice be manifest in every aspect of the social order. In so doing, the social order in the community of faith would become more and more in tune with the justice of God's world order. Justice is not simply God's responsibility; it is also the task of the community which has been the special focus of God's making things right.
And so Jethro gives Moses some excellent "worldly" advice (note from v. 13 the ad hoc character of his counsel). He is alert to the needs of the community. Moses' energies are to be largely devoted elsewhere. Moses is to represent the community before God, bringing their concerns into the divine presence and discerning the will of God for their daily life (cf. 33:7-11). Moreover, he is to be the teacher of the community in the ways in which God would have the people to walk. But in deciding specific cases, he is to delegate this matter largely to trustworthy individuals who fear God. It is important to note that not just any persons of faith will do; they are to be people of integrity and incorruptible (on the fear of God, see 1:15-22). they are to organize thenselves in a decentralized structure, having authority at various levels in the community, bringing only the most difficult cases to Moses for decision (see Deut. 1:9-18). The responsibility for justice is thus dispersed throughout the community. Jethro concludes by noting how this will not only serve Moses will but bring peace to a people who no longer have to stand in queues all day long.
Jethro also says, in an almost offhand way: God so commands this. Yet there has been no verbal command from God, and one ought not be assumed. Jethro exudes the kind of confidence in his own plan that it will in fact be in tune with God's own will for the situation. Wise discernment of what seems prudent in this situation is believed to be just as much the will of God as a specific divine verbal communication. One should probably assume a "it seemed good to the Holy Spirit and to us" approach to the matter (see Acts 15:28). Moses does not hesitate for a moment and puts the plan into effect; the unqualified report of its operation indicates that it succeeds in its purpose. As is too often the case, the one who presents the suggestion for improvement moves on to other things. Jethro returns to this home, never to be heard from again. But Israel tells and retells the story of the non-Israelite who was responsible for bringing "peace" (v.v23) and good order to the community of faith -- a matter of creation. In most modern situations, in church and state alike, Moses would have gotten all the credit. At least in the community of faith such elitist practices ought to change.
Walter Brueggemann, "The Book of Exodus: Introduction, Commentary, and Reflections" in New Interpreter's Bible: A Commentary in Twelve Volumes
18:1-7. Moses returns to his family. In these verses there is no direct speech but only the narrator's report concerning news of the deliverance shared by Moses and Jethro.
The geographical movements assumed by the text are ambiguous. In 4:18-20 Moses takes his wife and sons with his back to Egypt. In that text, his wife and sons seem to be with him in Egypt, but in our text they are in Midian with Jethro. Several commentaries suggest that in v. 2 Moses sent his wife and sons to Jethro with news and Jethro then returned with them. This would be supported by the name of the second son (v. 4) which reflects Egyptian deliverance and suggests he was born after the deliverance. This, however, runs beyond the explicit statement of the text.
In vv. 3-4, the narrative pauses to elucidate the names of the two sons of Moses. The first, Gershom, is already known in 2:22. The second, Eliezer, is not previously known. The names of the two sons together witness tot he shape and destiny of Moses' life. One the one hand, Moses is an "alien there", vulnerable and at risk. On the other hand, God has indeed been Moses' "help", whereby Moses has survived and wrought the deliverance from Egypt. The name of each son is essential to the characterizations of both Moses and Israel, a people that is both "alien" and "helped".
Moses' return home is one of joyous hospitality, as well as mutual interest and concern (vv. 5-7). The narrative seems uninterested in such matters, but reports them to create a context for the exchange that happens next.
18:8-12. The exchange between Moses and Jethro is a model of theological testimony. Moses' brief speech is an abbreviated form of the narrative credo recital of Israel (v. 8). The phrase "all that Yahweh had done to Pharaoh and to the Egyptians" echoes v. 1, though this is now a direct speech. Moreover, it focuses on Yahweh's action, whereas v. 1 focuses on Moses and "his people Israel." Moses quickly tells of the exodus and the hardship of the wilderness sojourn, and culminates with he verb deliver, which Moses uses in 5:20 to accuse God of indifference.
Jethro's response to Moses' testimony is more extended (vv. 9-12). He "rejoices in the good"; that is, he is completely taken with the news and delights as in a victory (Ps 21:1-7) or the birth of a child (Her 20:15). Jethro delivers a conventional doxological blessing that acknowledges and celebrates Yahweh as the giver of new life. Jethro confesses that Yahweh is more powerful, more reliable, and more worthy of allegiance than any other god, even the gods of Egypt. Jethro fully discerns the power struggle that went on between Moses and Pharaoh and between the gods of Egypt and Yahweh. He understands that in the end, Yahweh will not be mocked, dismissed, or belittled.
Verse 12 reports an action that gives liturgical shape to Jethro's doxology. The offerings and sacrifices are not only an act of celebration but of allegiance as well. It is curious that Aaron and the elders, until now absent in the narrative, appear for the official sacrifice. Thus v. 12 serves to give institutional form and stability to the new faith of Jethro. The narrator has recalled the full cast of characters necessary to perform this cultic act of consolidation.
Reflections:
1. The names of Moses' two sons provide an inchoate theological confession that characterizes not only Moses and early Israel, but also the community of faith whenever it is intentional about its dangerous call and destiny. This community is by definition "alien" to every culture, living only by the 'help" of God. These names are important reminders against two primary temptations of every established church. On the one hand, 'alien" reminds us that the community of faith is not "at home" in any cultural context, any more than Moses dared to be at home in Egypt. On the other hand, "help" reminds us that the community of faith is neither self-sufficient nor abandoned.
2. Moses voices the testimony that comes most readily to Israel's lips: "God delivered," and "God led" on the way. These two verbs are the foundation of Israel's faith, which is astonished by deliverance that is public, concrete, and political. Israel never forgets that its life consists in being saved and that salvation is not any private or otherworldly business. This is a community utterly amazed that it is given life in a context where no real life is on the horizon. Israel's mode of faith is simply to "tell" (as Moses did) without justification, proof, or rationalization. There are no larger criteria or categories that are this odd turn of affairs any more credible or palatable.
3. Jethro receives the news and is immediately convicted by it. He is a model for the way in which biblical faith is heard and embraced by those once removed from the events. This second version of the news is the basis of all biblical evangelism. The same verb for "tell" is used in 10:2 for communications to the children and the grandchildren. The same dynamic is assumed in Isa 52:7 where the "messenger" from exile brings "news" of events to Jerusalem. This is the text by which Paul makes his case for retelling the news of the gospel (Rom 10:14-15).
Moreover, this telling and hearing become the core activity of the early church in Acts, whereby those who have not witnessed the saving events come to share in their reality and their power. Thus in his hearing and in his response in doxology and sacrifice, Jethro becomes a model for evangelism.
18:13-27, Jethro's Advice
The shift from vv. 1-12 to this rhetorical unit is abrupt. The units have in common the key role of Jethro, but the subject is completely different. This text, in contrast to the preceding, has little explicit reference to the exodus or the God of liberation. Yahweh is nowhere explicitly mentioned. Now the text is concerned with the quite practical matter of judicial procedure. This text shows that Israel has a crucial concern for institutional building, for the establishment of stable procedures and due process, which will make justice everywhere available and reliable.
The narrative that Jethro dominates may be divided into three characteristic parts: the statement of a problem (vv. 13-16), Jethro's intervention with a proposed solution to the problem (vv. 17-23), and the resolution by Noses (vv. 24-27).
18:13-16. The problem is that Moses is overworked. The text begins abruptly: "Moses sat as judge." The text affirms and assumes that the practice of justice is a primary concern for his leadership and for Israel from day one. It is worth noting, by contrast, that the matter of justice nowhere comes up an an Egyptian concern.
Moreover, Moses is quite clear that the concern for justice is not simply political pragmatism, but dories from and belongs to the very character of God. Jethro asks Moses why he shoulders such an impossible burden. In his answer, Moses asserts that his is preoccupied with "inquiries of God" (i.e., pronouncing oracles from God) and "instruction of God" (vv. 15-16). Moses is not dispensing mere practical advice or positive law, but the very torah of God. The God of Israel cares about the concrete, day-to-day matters of justice.
18:17-23. Jethro sees immediately that Moses is committed to an unworkable practice. Moses cannot handle the heavy docket. We do not know whether Moses is so concerned with control that he wants to handle all the cases himself, or if h is unreflective and has never thought about a more workable, practical system. Moses seems not to have much common sense about administrative matters. But then, such dominating figures often do not. Jethro fears for Moses that he will "burn out"; Jethro's solution is that Moses must learn to delegate.
Jethro thus proposes a judicial system, distinct from he primitive practice of one-man adjudication. The proposal includes (a) the recruitment of good people (v. 210); (b) their training and preparation (v. 20); (c) a system of courts for different social units (v. 21); (d) a "high court" over which Moses would preside (v. 220; and (e) continued affirmation that the entire system would be referred to the will of God (vv. 19, 23).
Perhaps the most important matter in Jethro's plan concerns the qualifications of the judges (v. 21). They are to be able, God-fearing, haters of dishonest (violent) gain. This list of qualifications is both theologically referenced and aware that corruption is not likely to be about large, theological matters, but about the modest temptations of bribery and economic manipulation.
Such a system will save Moses from burnout, but more important, it will let the community go home in harmony and wholeness, free of conflict, enjoying a stable, shared welfare (v. 23).
18:24-27. Moses accepts the proposals of Jethro and implements them. Moses was able to delegate. He does not need to control all details of judicial administration. The text ends with a notice of Jethro's departure, leaving Moses t the mountain of God, ready for the great encounter that comes next.
Reflections:
1. We may reflect on the odd juxtaposition of vv. 1-12 and vv. 13-27. As we have seen, the first of these unit of these units is a celebration of the exodus and the second is about the institutionalization of justice. No explicit connection is made between the two texts beyond the fact that both feature the work of Jethro. Their juxtaposition, however, is more than incidental. The exodus celebration of vv. 8-12 clearly looks back to the exodus and the beginning of the sojourn with its "hardships." Its exults in God's stunning, sovereign act of liberation. The judicial initiative of vv. 17-23, by contrast, looks forward to the Sinai covenant and its legal provisions for a covenantal ordering of society in the books of Exodus and Deuteronomy.
The juxtaposition affirms that this liberated community must develop institutions that will sustain and stabilize the exodus vision in daily social practice. Moses acts on the assumption that the power and passion that made the exodus possible are the same power and passion that can make possible a society free of exploitation. Biblical faith is not simply a recital of odd, isolated events of rescue. It is also about the hard, sustained work of nurturing and practicing the daily passion of healing and restoring, and the daily rejection of dishonest gain.
2. Israel intends here to institutionalize "exodus-justice." This is a very special kind of justice almost everywhere assumed in the Bible, but not much understood.
Our common understandings of justice are Aristotelian in character, assuming that justice is a system of close retribution in which people receive their "just desserts." Such a system is especially prized by the well-off and the "deserving," who prefer to see that the "undeserving" get exactly what they "deserve," and nothing else.
Exodus-justice is very different from such retributive justice. The slaves in bondage had no rights and were entitled to no serious consideration. The wonder of the exodus is that Yahweh did not give to the Hebrews what they "deserved," according to settled Egyptian values. Rather, God made a distinction (8:23) and gave the Hebrews what they needed in order to have a viable life. Exodus-justice is compensatory, giving to the needy and disadvantaged well beyond what is deserved. For that reason, in Deuteronomy and in the prophets, when justice is urged for widows and orphans, they are not to be given what they "deserve," but what they need for a viable human existence